popery fit for their pulpits and their people and after they be preached worthie to bee published to the world Surely if they graunt these be false doctrines then blame shame belongs to the Papists that preach them write them publish them and allow them for Catholicke doctrine but if they stand to them as true then mark what consequeÌ„ces will follow vpon them first it is here taught that a man may appeale froÌ„ God Hereupon this argument is easily framed but I beleeue not so easily answered Popery teacheth there lies no appeale from the Pope and heere teacheth that there lyes appeale from God But in reason he from whoÌ„ no appeal can lie is greater then he from whom one may Ergo by popish doctrin the Pope is greater then God This conclusion is ineuitable if their doctrine be true Again here it is taught that we may appeale froÌ„ God to the Virgin Mary if that be true let them answere this argument He vnto whom appeale doth lie from anotherâ— is greater then hee from whome it is made this is their owne doctrine But from the Lord God appeale doth lie to the Virgin Marie Ergo shee by popish doctrine is greater then God If this conclusion be heresie and blasphemie then Bernardine de busto his bookes are to be burnt yet they are both allowed commended by the Romish Church but let vs goe forward Thirdly here it is taught that God hath diuided his kingdome with a creature euen with a woman This being true here we learne many points First the reason why they call her in their Seruice booke allowed by supreame and soueraigne authoritie Reginam Coelorum the Queene of heauen for shee that hath got possession of the halfe of Gods kingdome may well and worthily be held the Queen of heauen Secondly heere is a very good reason why the Church of Rome keepes the Bible from the vulgar people and will not haue it divulged in their Mother tongues for if they had it in their own tongues they would startle at this doctrine and when they heard it deliuered in Pulpit that God had diuided his kingdome would soone haue saide that is false doctrine for the Psalme saith The kingdome is the Lords * Psal. 22. 29 and Dauid in his thankesgiuing at the preparation for the Temple building confesseth to God Thine O Lord is greatnesse power and glorie aeternitie and Maiestie Thine O Lord is the kingdome and thou excellest ouer all * 1. Chr. 29. 11. and if the Frier had obiected that the kingdome indeede is Gods yet not so but hee may diuide it to another then they would haue answered that cannot be for he himself sayth I am the Lord c. My glory I will not giue to another a Esa. 42. 8 and if hee still obiected that to be true in the olde Testament when there was none capable and worthy of this honour because then the Virgine Mary was not they would readily answere that in the new Testament after the Virgine Mary was and after shee was the mother of Christ Christ her son speaks to God his Father but not to her his mother Thine is the kingdome power glory b Matâ— 6. 13. The kingdom is Gods and how long not till she be assumed crowned in heauen as they say but for euer and euer And whereas they further teach that he hath kept Iustice to himselfe but committed mercie to his Mother they would crie out vpon that doctrine him that taught it and tell him that they finde it sixe and twentie times in one psalme that Gods mercy endureth for euer c Psal. 136. in euery verse and that his mercy is ouer all his works d Psal. 145. 9 If ouer all then ouer her also or else she is not of his making and if his mercy be vpon her without which shee could neuer haue beene saued then how dare any say that Mercy is hers and not Gods And if mercy bee Gods and that mercy of his endureth his not for the time of the olde Testament onely but for euer Then it is foule and false doctrine to say that now since Christ God hath resigned vp mercie from himselfe to a creature Thus would the people come vpon him that taught this doctrine and vpon the Romish Church that alloweth it and therefore doth not that Church wisely to keep the people from reading the holy Scriptures Thirdly seeing it is doctrine currant in the Romish Church that God hath giuen vp mercie from himselfe to the Virgin Marie heere is a good defence of their Ladies Psalter wherein they turne the Psalmes from Dominus to Domina from GGD to our Ladie and when Dauid saith Lord haue mercy on me they say O Lady haue mercie on me in thee O Lady is my trust They say this was compiled by BonaueÌ„ture but tho he liued in il times yet his other writings giue cause to hope hee made it not for hâ—â— saith that we must take heed wee so inlarge not the excellency of the Mother that we diminish the glory of the sonne Sure hee that saide so would not be so lauish and carelesse of Gods glorie as to turne the Psalmes from him to a creature Fourthly heere we see the reason why the popish Synagogue do maime the Lords prayer leauing out the conclusion For thine is the kingdome and power and glorie for euer and euer h See the Rhemish Testament in Mat. 6â— Luke the 11. all their Miâ—â—als and Breuiaries Manâ—aâ—s and allowed primers in all which they cut short the Lords praier leauing out the words of the conclusion for thine is the kingdom c. For if the kingdom be diuided then it is not all his for euer no maruel therfore though they will haue their Pater noster in Latine for their common people for if it were in English there is none so simple but would see their vngodly dealing But to conclude leauing this robbery and sacriledge in cutting off part of the Lords prayer for another place and purpose it is heere euident that no papist in the World can with a good conscience say the whole Lords prayer For if God haue now diuided his Kingdome then how can he say with Dauid in the olde testament i 1â— Chr. 29. 11. Christ in the new k Mat. 6. Thine O Lord is the kingdome for euer therefore he must either alter the Lords prayer and say Thine is halfeâ— the kingdome c. or neuer say it at all or else curse and detest his own teachers that write and his Lord God the Pope that alloweth such doctrine Alas poore â—oules what should a simple honest hearted papist do in this case See therefore in what pittifull state they liue who haue subiected themselues to such teachers Lastlie let it bee obserued that heere they teach that there bee in spirituall matters touching the soule 2. diuine Courts the one of Iustice and that is
much bragge of seeing so easilie they may deliuer so many thousand soules out of purgatorie in one yeare Certainely if these be true as they be written then granting that there is a purgatory it might soone be emptied But if it bee false fabulous and friuolous and hath no other end but to mock poore people and to suck out their siluer then what a Religion is that which maintaines such dealings especially seeing this is not the deede of any priuate men but of the Popes themselues nor a few but euen all since Boniface the eight Thus we haue searched deep into a foule and filthy wound Now what remaines but to see if it bee healed yet or no. 20 The tenth wound not healed but groweth more desperate and deadly to this day But alas Babylon will not be healed for as they feared not to put these tricks vpon the people 100. and 200. yeares agoe in the times of superstition so haue they presumed euen still in these daies of light to do the like And as the whoore is shamelesse in her sinne so is this whore of Babylon in her impiety for she hath not at all amended this enormity nor in any sort reformed it but rather lets it grow from bad to worse For euidence whereof let any man read Onuphrius Pauvinius z Vide Oauphrium Pauuinium de praecipuis vrbis Romae sanctioribus bâ—silicis quas septem Ecclesias vulgo vocant Colon. 1584. passim who not past 24. yeares ago hath written with publike authority a booke to this very purpose of the seuen principal Churches of Rome and of the indulgences belonging to them wherin al that is deliuered before is auerred much more added some part whereof I would put downe saue for that it may be reserued to a further purpose and fitter opportunity And for better euidence that as yet she hath not so shee purposeth neuer to heale vp this wound within these two yeares they haue allowed published with authoritie the pilgrimage or voyages of Seigneur Villamont a Les voyages du Sâ—â—de Villamont diuisez enâ—trois livies derniere edition reueuce augmeÌ„â—ee c. A. Arâ—as 1605. vide inter alia ibrum 1 cap. 12. c. one of the Gentlemen of the French Kings Chamber wherein the poore deceiued Gentleman out of his superstitious deuotion hauing visited all those Churches and made himselfe as he saith blessed by being partaker of all the indulgences thereto belonging hauing ascended those holie staires to euerie steppe whereof belong a thousand yeeres of pardon after all returning home at last much poorer but nothing wiser then hee went he wrote a book of his voyage and pilgrimage to Ierusalem and taking Rome in his way he describes at large the Indulgences granted of old and at this day in force to the Churches in Rome Which book being written in French whosoeuer list to reade will soon confesse that in this wound the Romish Babylon is not yet healed The eleuenth Wounde ANd heerunto I will adde another wound because it is so neer to this in popish consangâ—inity 21 The eleueÌ„th wound Granting of Indulgences thousands of yeares and deliuerance of Soules out of purgatory to Beades Medals Crosses Pictures such like toyes being blessed hallowed by the Popes holy hands The wiser sort of Popes the rest of the craftier polititians in that hierarchie perceiuing that all the Nations of the earth many of them being so far distant could not come to their market of Indulgences being kept in Rome therfore lest they should lose their traffick into those parts they deuised a way that seeing a greate part of the world could not come to Rome Rome should send to them To which end out of his bounty and spirituall liberality for the incredible good of mens soules the Pope ordained that certaine Crucifixes and Medalls and Agnus dei b The principall of all these toyes iâ— the Agnus dei which euery one may not make but onely the Pope not he alwaies but onely at Eâ—â—â—â—nor at euery Easter but the first next his entrance and euery seauenth Easter after nor of any matteâ— â—â—â—in any manner but precisely of such simples with such ceremonies as are prescribed for that purpose which together with the prayers or rather coniurations then to be vsed are to be seene in the booke called Caeremoniale poÌ„tif lib. 1. And hee that hath not that booke let him looke in the Commentaries of Peter Mathew vppon the Constitutions of Gregorie the 13. Constit the 1. and holy Beades and other such â—ewels should bee first consecrated and hallowed by the hands of his Holinesse and haue all the holinesse powred vpon them that hee can spare and further should haue annexed vnto them all those mighty Indulgences or the like that are graunted vnto the Churches stations at Rome and by this meanes they could sell an Agnus dei that is a little peece of white waxâ— or a Crucifixe of a little metall it may be brasse or copper such as the Iesuites of late sent into England by thousands at once as good inough to serue the English Catholickes or a little medal or a little beade or bugle or other matter of no more value these toyes and trinkets I say they can sell by this meanes and euery daie doe vtter at a higher rate then the Ieweller can his pearles or his diamonds Thus did not only the former Popes gull the people of elder ages in those times of ignorance making them beleeue that these toyes so hallowed and blessed by them were of such vertue as Christs bloud it selfe could be of no more as one of them sending an Agnus dei to an Emperour shamed not to write to him that This Agnus dei breakes off sinnes euen as the bloud of Christ But euen in these times of light and knowledge these owles dare still flie abrdade and euen of late nay euery yeere the Pope shameth not to sette his trumperies to sale annexing vnto theÌ„ such large and liberall Indulgences as Christs owne bloud can haue no more 22 The eleuenth wound not healed I could insist vpon late and notorious examples practised euen at home and vpon our owne Nation but I spare them at this time because the proofs thereof tho neuer so certaine to vs are not so authenticall to theÌ„ as bee these two examples I shal now produce one of them touching Poland the other France For Poland Not many yeares agoe 22 The eleuenth wound not healed Pope Clement the eight granted as followeth as is to bee seene in printed coppies d Vide libiuÌ„ inscriptum Eâ—uangelâ—um â—omanum edit anno 1600. Indulgences graunted by the Holinesse of our most Holy Father Pope Clement the eight At The Instance of the most Illustrious and most reuerend Lord Cardinall Radziuillius Bishop of Cracowe and Legate in Polande Vnto Certaine Holy Beades Crosses Medals and Images 1. Whosoeuer hauing one of these holie beades
THE SERMON PREACHED AT the Crosse Feb. xiiij 1607. By W. CRASHAWE Batchelour of Diuinitie and Preacher at the TEMPLE Iustified by the Authour both against Papist and Brownist to be the truth Wherein this point is principally intended that the religion of Rome as now it stands established is still as bad as euer it was The second impression reuiewed by the Author 2 TIM 3. 13. The euill men and deceiuers shall waxe worse and worse deceiuing and being deceiued Imprinted at London by H. L. for Mathew Lownes and are to be solde at his shop in Paule Church yard at the signe of the Bishops head 1609. The XX. Wounds found to be in the body of the present Romish religion in doctrine and in manners Proued in this Sermon not to be yet healed 1. THe Pope is a God the Lord God such a head of the Church as infuseth spirituall life and heauenly grace into the body of the Church pag. 53. c. 2. The Pope hath done more then God for he deliuered a soule out of hell pag. 57. c. 3. God hath diuided his kingdome with the Virgine Marie keeping Iustice to himselfe but committing and giuing vp his mercie to herâ— so that a man may appeale from him to hir pag. 60. c. 4. The Popes decrees bee at least equall to the Canonical scripture pag. 69. c. 5. The Christian Religion is founded rather from the Popes mouth then from Gods in the Scripture pag. 71. c. 6. The holy Scriptures are therefore of credit and to bee belieued because they are allowed and authorized by the Pope and being by him authorized they are then of as good authoritie as if the Pope himselfe had made them pag. 73. c. 7. Images are good books for lay men and better and easier then the Scriptures pag. 80. c. 8. An Image of God or a Crucifixe or a Crosseâ— are to bee worshipped with the same worship as God and Christ with latria that is diuine worship and that we may speake and pray to the Crosse it selfe as wee do to Christ. pag. â—2 c. 9. Frier Francis was like to Christ in all things had 5. wounds as Christ that did bleede on good-Fridaieâ— yea hee did more then Christ euer did pag. 96. c. 10. The Pope may and doth grant Indulgences for a hundred thousand yeares and giue men a power to redeeme soules out of purgatory pag. 103. c. 11. The Pope may annexe Idulgences for many thousands of yeares to such beades Crucifixes pictures and other like toies as are hallowed by his hands pag. 107. c. The popish Church baptizeth bells pag. 115. c. 12. The Pope denieth the Cup in the Sacrament to the Laitie tho Christ ordained the contrarie pag. 120. c. 13. The popish Church alloweth many sorts of sanctuaries for wilfull murder 14. Romish religion publickly tolerates and permits Stewes takes rent for them pag. 132. c. 15. By the Popeslaw he that hath not a wife may haue a Concubine pag. 141. c. 16. By popish doctrine it is a lesse sinne for some men to lie with another mans wife or keepe a whore then marry a wife of his owne pag. 143. c. 17. Priests in popery may not marry but are permitted to keepe their whores vnder a yeerly rent pag. 147. c. 18. Such Priests as be contineâ—t and haue no whoores yet must pay a yeerely rent as they that haue because they may haue if they will pag. 150 c. 19. Their Liturgie is ful of blasphemie their Legend full of lies their Ceremonies of superstition pag. 153. c. 20. A generall corruption of manners in al estates of the Romish Church pag. 156. c. TO THE PRINCE his Highnesse HENRIE The Hope of greate BRITAINE MOst mighty Prince Salomon being but young knew the God of his Fathers a Chron. 28. 9. and Iosias being but 15. yeares olde set his heart to seeke the Lord b 2. Chron. 34. 1. 3. And blessed bee God who hath put into your royall heart to set them as examples before your eyes and to follow them in the best things For to be Kings euen greater then they c Nero Iulian c. hath befallen the wicked whose names now rot on earth d Pro. 10. 7. and they in hell wish they had neuer beene But to be a good godly and religious Prince few haue attained it e 1. Cor. 1. 26. c. but those that did were made happy by it Noble Prince this is the waie to bee honoured of men blessed of God and beloued of both f 1. Sam. 2. 30. In this holy path you haue so happily begun to walk that your personall practise of Religion and the religious gouernment of your honourable houshold may be a patterne to all the greate families of these kingdomes wherin if Popery and profaneness found no better couÌ„tenance nor encouragemeÌ„t then in the Princes Court it were happy for our Church and State Goe forward Princely Salomon and walke still in the waies of Dauid your kingly Father so shall our Israel be happy and blessed by you and all the world shall praise God for you for on whom are the eies of al Christendom set but vpon you your fathers house Surely the hope of the Christian world is that God hath appointed and annointed our gratious Souereigne and his royall issue to hold vp his religion in these declining daies and to giue the Whore of Babylon that foil fall from which she shall neuer rise euen that deadly blowe wherof she shall neuer recouer Now somwhat to stir vp and prouoke your heroical heart and princely spirits to a yet farther detestation of popish impietye vouchsafe hopeful Prince the reading and patronage of this discourse the scope whereof is to discouer that those would but deceiue vs who speake or write that popery is now well reformed in manners refined in doctrine and therfore they and we by a reasonable mediation might well be reconciled g A pernicious â—book was published in freÌ„ch by that vnsetled H. C. called Le Pacificê™ examen c. tending to that end it was turned into english by some papist for the truth is if any man will search it out of their owne records Popery both for doctrin and manners is at least as bad as euer it was This I affirming before an honorable audience at the Crosse the Papists gaue out it was false and I could not prooue it nor durst stand to it but that wee may say we care not what that wee are set vp to raile on them and make them and their religion odious before our people and in the Country they dispersed I was called before Authority for it and silenced and censured for railing on the Catholickes and that I was striken by Gods hand with a strange hoarcenesse after I began to raile on them and could not speake
out Whilst Lot was in Sodom it perished not Nay sayth the Angell to him Haste thee away for I can do nothing til thou be safe from amongst them u Gen. 19. 22. See God the good King is more carefull to saue one of his owne seruants then to destroy a thousand enemies but see their madnesse they mocked and flowted this Lot scorned him as a stranger and many wayes grieued his righteous soule were weary of him and his company and tryed euery waie to make him weary of the Towne for they held it worse as long as hee was in it at last they haue their wills and he forsakes them but with him their protection is gone now fire and brimstone falls from heauen on them So at this day doe the wicked and worldly men whom hate they whom accuse they whom abuse they whoÌ„ lie they in waite for whome persecute they whome would they destroie whom banish they whome are they weary of but of the godly men When they dy they bid them be gone and wish that all were gone after them not knowing poore fooles that if these men stood not in the gap the fire of Gods wrath had long since broken out vpon them and when they are gone then they are wel apayed and are glad But alas what haue they gained euen as much as Sodom did when they had cast out Lot Secondly we may heere learne what a fearful and daungerous thing it is not to bee healed by spirituall Physicke that is not to profit by the word of God nor to be conuerted from sin when God giues meansâ— For what is this but an euident testimonie of Gods heauie wrath and a certaine forerunner of damnation Will not Babylon be healed then what followes but destruction So in the new Testament If our Gospell be hid saith Paul it is hid to them that perish w 1. Cor. 4. 3 For as if at noon day any man say the sun shines not it is because he is blinde and cannot see So if in the sun-shine of the Gospell some see it not but in the midst of that light liue in darknesse its certaine they are blinded by Sathan if they continue so are marked vp for iust damnation A fearful example we haue hereof in the sonnes of Eli of whom the Text saith their Father hearing of all the euil they did called theÌ„ and reproued them and gaue them good ghostly counsell able a man would haue thought to haue turned their hearts especially comming from a Father and from him that was the Iudge and Prophet of the Church But all in vaine for notwithstanding they obayed not the voice of their father 1. Sam. 2. 25. and mark the reason because the Lord would sâ—ay them Wherby its apparant there is not ordinarily a surer signe of a reprobate then not to obey the voice word of God nor to profit by those meanes that God giues a man for his conuersion A matter of speciall vse to our Church which hath so long enioyed the Gospell but to you of this Citie especially who haue long and liberally beene fed from heauen with abundance variety of spiritual food Therfore euery one looke to thy selfe how thou profitest by these good means For be assured if any congregation or particular man haue vse of the meanes and profiteth not but runneth on hardned in his sinnes it is because hee is a vessel of Gods wrath and prepared for damnation but contrariwise hee that heareth and yeeldeth and obeieth and repenteth it is an vndoubted pledge to him of his saluation layed vp in heauen assuredly for him Therefore let euery one take heed for otherwise his lot will be like Babylons of whom we here finde that because all meanes vsed to conuert her were in vaine therfore she is now iustly destroyed and remaines a monument of misery and a spectacle of Gods iustice to all posterities x Read for this end the 50. and 51. Chapt. of Ieremie and other places of the Prophets Thus concerning the literall Babylon wee haue heard 1. How Israel would haue cured her 2. How she will not be healed 3. How therefore she is forsaken of the Church And 4. How beeing past cure she is therefore destroyed And hauing thus performed the first part of my taske namely touching the old and literall Babel it now remaines that we come to the Mysticall Babylon in and concerning whom all these 4. are as true as in the former The Second Part touching mysticall Babylon THat which wee haue heard of the literall is also true in the mysticall Babylon Mysticall Babylon is the spirituall kingdome of darkenesse the kingdome of Satan And this kingdome is partly temporarie which is the kingdome of Antichrist and partly permanent and perpetuall that is the kingdome of Sinne. That the kingdom of Antichrist namely the Church of Rome is mysticall Babylon I will not stand to proue seeing it is as good as granted by Bellarmine a Bellar. de Romano pontif lib. 3. cap. 13. In resp ad argâ— and other Papists compelled thereunto by the cleere authorities of some Fathers but especially by the euidence of the holy Text in the Reuelation where by two notable arguments it is ineuitably concluded For first if the mysticall Babylon be the Citie seated on 7. hills b Reuel 17. 9 as the Text saith then Rome is Babylon which aboue all or any Cittie in the world is so and that not on seauen obscure or little hillocks but seauen hills famously and notoriously knowne by name c Moâ—is Coelius Exquilinus Palatinus Nor is it any thing worth to say that old Rome was indeed so seated but that now it is shrunk into the plain of Campo Martio Viminalis Quirinalis Auentinus Capitolinus For notwithstanding that it be true for the body of the town yet diuers publicke places where Antichrist exerciseth his authority and tyrannicall iurisdiction are yet to this day on those hils as namely especially the Lateran Church and Palace which Church one of their Popes hath by Bull and Charter made the head of all the Churches of the world to wit Gregory the eleuenth almost 250. yeares agoe and after him Pius the fourth and of late Pius quintus haue by publick constitution confirmed the same and in which Church or Palace there haue bin held by seuerall Popes some 33. prouinciall or nationall and 5. general Councels all or most of them for the raising vp establishing of Antichrists Throne and in which the most horrible and hainous canons were concluded against God and his Church that euer were before as to name but two 1. That monster of transubstantiation that the substance of bread and wine in the sacrament ceaseth and is turned into the substance of Christs bodie bloud 2. That a King an hereticke not reforming himselfe and his land meaning to popery is to be deposed by the Pope his subiects to be discharged from his obedience
to come to a Councell or Disputation c. and tho he binde and confirme that safe conduct with any bonde whatsoeuer and tho the party would not haue come but vpon the assurance of the safe conduct Yet hoc non obstante this not withstanding he may be taken and proceeded against and burned as an hereticke without any preiudice to the Catholick faith c. If this be good diuinity that Oaths Couenants to hereticks are of no force binde not the makers then it is in vaine for men to haue any dealing one with another for if oathes be once of no force in any one thing they will in time be weakened in all things Thus this Romish Councell that should haue amended hath contrariewise decreed two conclusions of monstrous impietie and such as for ought I could euer see were neuer till then decreed nor receiued no not in the Romish Church it selfe But is this reformed since No saith a great Spanish Bishop more then a hundred yeares after this Councell it is so farre from being altered that contrariwise by the authority of this decree it is now a rule in our Church that faith made to an hereticke by a priuate man is not to be kept no nor if it be made by a Magistrate as saith he is proued by the practice of the Councel of Constance Mark how they are healed afore it was true in publique persons nor it is true in priuate men also afore it might be broken without any fault but nowe it may not be kept See how Babylon is cured But the Councell of Trent is of later times hath not it done much good and reformed much ill Nay on the other side it hath decreed and made two Canons to the high disgrace of holy Scriptures and much derogating from the soueraign authoritie therof which till then were neuer decreed not in the darkest times of poperie when her ignorance and superstition was without all controll As namely first * Concil Trident sess 4. That the Apocriphall Bookes of Tobiah Iudith and the rest shall be held and receiued of as authenticall and Canonicall authority as any parts of holy Scripture whose authoritie was euer sacred This wrong was neuer offered to the holy Scriptures before neither was there euer any popish generall Councell so presumptuous afore this of Trent that euer durst add more books to the sacred Canon then we receiued from Christ and the Church of the olde Testament Some bold Papists say that the Florentine Councel before Trent did make them Canonicall which if it had it had bin little materiall seeing it was but a smal time before Trent scarce 100. yeares but the truth is it did not and therefore Bellarmine and Coccius are more carefull of their credit and will not affirme it * Bellar. tom 1 lib. de verbo Dei So that its cleer there neuer was generall Councell that made them Canonicall before Trent Coccius in the sauro cathol tom 1. nor any prouinciall but one * Concil Câ—â—thag 3. and they are not able to bring one Father that held them so within 400. yeares after Christ nor very many after till of late and contrariwise wee are able to proue that all the Fathers for 400. yeares did reiecte them and many after yea the greater part of all learned Papists themselues till the Councell of Trent And thus wee see how Romish Babylon is stil the elder the worse But this is not all a Romish Councell will neuer meete for one euill Therefore secondly they decree * Concil Trident sess 4. That in all Disputations Sermons Lectures and to all other purposes that Latine translation called the vulgar shal be held the authentical text and that no man presume vnder any pretext to refuse it Heere is a strange decree that the streame shall be of more vertue then the Fountaine a translation of more authoritie then the Originall The former ages neuer heard of this indignitie but whensoeuer doubt was made or difference found recourse was forthwith had to the Originalls for the determining of the matter Many learned Papists are ashamed of this if they durst vtter it Bellarmine and Coccius do bewray it by their slight handling of the matter for they would gladly prooue if they could that Hierome was the author of that translation but as for the magnifying of it whosoeuer was the translator aboue the Originalls they are wiser then to venture their credits vpon so false a matter and therefore doe wholly leaue it vpon the credit of that conuenticle that concluded it Neither do I wrong to call it a Conuenticle for tho I should grant the whole to be a Councel yet the number that past this bil was so small that I may safely call it a Conuenticle For as an ill motion may pass in Parliament betimes in a morning before all the house be set so was this bill carried at Trent For whereas the Councel in his fulness consisted of about 300. that had voice of decision they took the aduantage at the beginning of the Councell and carried these two bils when ther were scarce 60. in the house wherof how many went against them is vncertain for the Pope durst not for one of his Crownes haue put these 2. bils especially the latter to the full house for how would they haue entertained it then when as they had liberty of speech against it who since their tongues were tyed the bil passed yet haue dared some of them who were of the Councel themselues euen to resist the decree Arius Montanus Sixtus Senensis Oleaster c. and haue taken so contrarie a course themselues in expounding the Scripture that howsoeuer they were tolerated for their learning whilest they liued yet being dead their books are either purged that is altered or els reproued So that its apparant to all that will vnderstand that this decree was so far from being established in any former ages that it is euen misliked of many of the better sort of themselues now that it is made And thus I hope we haue cleered it that these two Councells called in the corrupt and declining times of the Popish Church in shewe to haue reformed it haue beene so farre from that that contrariwise they haue concluded diuerse enormous impieties that were not before Then is not the Romish Babylon well cured The second Proposition Poperie is still as ill as euer it was I hasten to the second Proposition which is that the deformities that were before both in Doctrine and practice both in head and members and many whereof were complayned on by some of themselues doe yet remaine without redresse or reformation For the demonstration of this Proposition I might inlarge my selfe into many particulars but I will insist but vpon fewe and those I shal produce shall not be trifles nor triuiall but of great moment euen touching the maine and morall duties which a Christian man oweth to his God and which
being any shelter to the blasphemy that is deliuered in the whole passage Nor can it bee saide the booke wants authority for it is formally allowed dedicated to the Cardinall Aldobrandinâ— printed at Rome and since often elsewhere and of late both the Author and his booke highlie commended by the greatest Romish censurers So that now I will end my euidence for this point and dare put the matter to a Iurie of any conscionable men whether this wound be healed yet or no. The fourth Wound NOw to go forward from the Person and Maiesty of God let vs proceede to his Holy Scriptures and see how the Romish Church held of olde and yet holdeth and teacheth of them I will not stand vpon those vile and base speeches vttered and written of them by Eccius Pighius Hosius and many other of that generation for that they haue beene both detected and with shame inough reiected by many reuerend men of our nation both in Latine English w Whitaker Fulke lewel Reinolds and others but vpon some that often haue not bin touched by many nor euer can bee sufficiently condemned by any In the Canon Law the Pope spareth not to disgrace the holy Scriptures in expresse tearms sometimes equaling his owne Constitutions with them sometimes preferring them In the decree he shameth not to affirme that 7 The fourth wound The Popes decrees bee equall to the Canonicall Scriptures his decretall Epistles are numbred amongst the Canonicall Scriptures x Decret dist 19. cap. 6. impudently alledgeth Saint Augustine to proue it who neuer spake nor meant any such thing as in the later end of the decree they cannot but confess with shame inough this was his doctrine in the old impressions of the Canon law a hundreth yeares agoe But some will say this wound is now healed No looke in the new impression reuiewed at the Popes commandement and printed by his authority within these few yeares and there stand the verie same wordes without the least reformation in the Rubricke or title of the Chapter The decretall Epistles are numbred and reckoned amongst the Canonicall Scriptures 8 The fourth wound not healed Which is the more shamefull in it self shamelesse in the dooers in as much as in the same new edition they are forced to confesse that Augustine out of whom they cite the whole Chapter did not at all meane the Popes decretall Epistles but the holy and Canonicall Scriptures and no maruell for the name of decretall Epistles of the Popes was to get and to beare many a faire yeare after his daies To conclude let wise men obserue heer this point how vnwilling the Romish Church is to amend or alter any thing especially if it concern Gods honour and not their owne free-hold else why should they maintaine that blasphemy in the Rubrick and title of the Chapter which in the body of the Chapter they condemn But well doe they know that many a man reades the contents of books chapters which neuer read more Therfore because the words of this title giue honour to his decretalls tho they be neuer so dishonourable to Gods holy Scriptures they are suffred to stand whereas they haue put out many things disgracefull to themselues Thus vnwilling is Babylon to be healed in any thing The fift Wounde THis doth but make them equall and that may be thought no great wound in that Church but shall wee see a deeper more deadly namely where the authority and determination of the Pope is made higher and of more respect then the holy Scriptures themselues In the same booke the XL. Dictinction the Pope alleadgeth for good doctrine and canonizeth for a law these words taken out of one Boniface 9 The fift wound The religion of Christianitie is to bee founded rather from the Popes mouth then from the holy Scriptures that is from Gods mouth And certainâ—y all men do yeelde so much respect and reuerence to the Pope of Rome and his chair that they require and seeke for much of the discipline of the holy Canons and the ancient institution of Chrstian religion rather from the mouth of the Bishops of that See then either from the holy Scriptures or the olde traditions all they care for or seeke after is what he wil and what he will not that so they may conform themselues frame their conuersation this waie or that waie according to his will and pleasure Loe what doctrine is heere the discipline nay the religion it selfe of christianity is sought for rather at the mouth of the Pope then at Gods mouth in the holie Scriptures and al that a Christian man cares for is not what God but what the Pope will and what hee wills not and according to that are they to frame themselues Is this a doctrine fit to be inserted in the popes lawe Is this the holie and the onely true Church that teacheth this If to be a Catholicke be to holde this and to denie this to be an heretike I am content to be an heretike let who wil be the Catholicke but if a true Catholicke ought to holde the doctrine of the scriptures and to depend vpon the mouth and reuealed wil of God then woe be to that Church and religion that teacheth wee may rather depend on the Popes mouth then on Gods But some will say this is healed Nay alasse they be so farre from that 10 The fift wound not healed that contrariwise for ought that I know that is not to bee found in the elder editions but I am sure it is in the later and last of all set forth by special authority from the Pope from whence also I cite it at this time The sixt Wound THus I haue shewed First that the Pope makes his Decrees equall with the Scriptures Secondlie that they are of greater authority then the Scriptures Is it possible to haue a worse Yes for the measure of her iniquity will neuer be ful and therfore she goeth one steppe higher in this impiety and teacheth that the holy Scripture is so farre inferiour vnto the Popes decrees that vnlesse hee by his authority giue them strengthâ— they are not of credit nor necessary to be belieued Let me be of no credit nor worthy to be beleeued if I repeate not their words truely out of their owne booke namely their authenticall glosse vpon the Popes Decretalls where the Text of the Decretall being no more nor lesse then only one verse of the 26. Chapter of the Prouerbs the glosse that is the approued Commentarie vpoÌ„ that decretal is in these words * Vide Decretal lib. 2. tit 23. de praesuÌ„ptionibus cap. 1. â—icâ—t Obserue heere that the wordes of the Text are not the wordes of the Pope but of SALOMON in the Prouerbes the sixe and twentieth Chapter but because that Text of SALOMONS is heere canonized by the Pope 11 The 6. wound The holie Scriptures are therefore of credit to be
more ought the Cardinalls to haue this honour in Rome being now Christian. Yea but is there not danger to multiply murders defeate the law by this meanes for may nor a Cardinall come for fauour on set purpose may he not be intreated may he not be corrupt and bee hired to come There bee now also many Cardinalls about 60. or 70. if any of all these be in theâ— streetes murderers may escape and there bee fewe daies wherein some of these stirre not abroad To all these materiall obiections what doth he answere surely an easie answer hath he for all This priuiledge belongeth o Germonius Ibid. art 52. without all question to the Cardinalls person if he come by chance and not on set purpose for so it was also in the case of the Virgins vestall But how shall it appeare that hee comes not purposely In that case the vestall Virgins that neuer might sweare were put to their oath p Aul. Gellius ibid. But for al that saith this Popes dearling my Lords the Cardinalls may not sweare they may not be so disparaged as to be put to their oathes How shall it then appear he must saith he q Germonius ibid. art 53. be beleeued vpon his bare word So then if a Cardinall haue but the conscience to tell a lie which how small a thing it is in poperie and how many excuses it hath who knoweth not theÌ„ it is here apparant that the vilest thief and murderer in a countrie may easily escape the halter at Rome Now to conclude see how many helps there bee for a Murderer in Romish religion first by places then by persons priuiledged Were this so in London how should any murderer be brought to the bar or to executioÌ„ for no streete could he passe through but he shal finde one of these fiue places Places priuiledged be 1. a Church 2. a Churchyard 3. an Hospital 4. a Bishops house 5. a priuate Chappell all these shall deliuer a man from triall Persons priuiledged be first a Cardinall riding by which because it is but in fewe places therfore the second is a Priest carying the Sacrament and that is in euery town To touch either of these dooth deliuer from death a murtherer condemned by law Thus we see a bloudy Church is a defender of bloud and murther for let any wise man consider how many thousand murders in a yeere may be sheltred and shuffled ouer by these meanes And yet sanctuaries are but one meanes to cloak murther they haue many more not so fit to be stood vpon at this time but the end and effect of them all is this that poisoning stabbing killing and all kind of bloud-shedding is so rife in popish States that the better sort of theÌ„selues do bitterly complaine of it Oleaster a spanish Inquisitor and therfore not partiall on our side hath these words r Vide HieronimuÌ„ ab Oleastro inquisitorem vlissiponens in suis CoÌ„ment in Pentat â—n cap. 4. Genes pag. 17. I see daily saith he murders are committed but I doe not see the murderers are punished for wee haue at this day a thousand waies to excuse murderers whereof one is to appeale to the Church to say he is a Cleargie man presently to get from the Pope such Iudges or Commissioners as theÌ„selues will who by by discharge absolue them vpon a little punishment or none at all and thus murders are multiplied euery day c. Let these words be wel obserued and what he was that spake them if this be so so farre from Rome as Portingale is theÌ„ we may easily iudge how the world goeth at Rome and neere vnto it Against al this what can be said that this Anastasius is an author suborned by vs Nay Posseuine the Iesuite will for that answere for vs hauing canonized him in his catologue of catholick Doctors s Possev Ies. appar sac tom lit A. what then that he is but a triuiall fellow and of no credit nor authority Nor so for he was publicke professor of the Popes law at Turin in great office authoritie both with Gregory the 14. Clement the 8. t idem Posseu ibid. and his bookes be dedicated to the Popes and Cardinals printed at Rome with soueraigne authority special commendation Nay the pope himself with his owne mouth commended the book to the Cardinalls and said that the whole Clergie and the Councell of Cardinals by name were greatly beholden to the Author for it u Vide eiusdem Anastasij Epistolam dedicat ad Gregorium 14. Pont. Max. So that it is more then impudency for anie papist to make question of the authoritie of his doctrine What then can be said that these sanctuaries stand indeed allowed for some faults but not for murder Indeed if it were so the fault were lesse but the truth is otherwise For tho it be certain and confessed by themselues that by the ciuile law Murderers and Rauishers and Adulterers are excepted x In § Quod fi delinquentes Authent demand princip Yet Germonius shameth not to answere that the Ciuile law is corrected in this point by the popes law and that therefore wee are to stand to it y Germonius de sacroruÌ„ immunitatibus lib 3. cap. 16â—7 c. and not to the Ciuile law Now who are excepted by the popes law onelie night robbers and setters of high wayes z Germonius ibid. art 56 ex lure Canonico communi sententia but as for murderers adulterers and rauishers these finde fauor in the popes law for they be Amici Curiae but theeues robbers are not so and therefore this Germonius concludes that tho the Scripture be plaine and many Doctors yet a murderer is not to bee taken out of sanctuarie vnlesse there be more then murder as deceit and trechery What then may be said that this Germonius is but one Doctor and his opinion is not to bee taken for a doctrine I answer his iudgement is allowed by the Pope himselfe his opinions are fortified with consent of other popish Doctors But that wee may see he walks not alone in this way one Stephanus Durantus writing also of late of the rites of the Romish Church deliuereth the same for a general doctrine of that church tho he being a French-man is therefore the bolder saith that neither in France nor in England they haue beene permitted by the kings with such absolute allowance as elswhere a Stephanus Durantus de ritibus ecclesiae catholic Rom◠〈◊〉 ad Gregor â—4 vid li. 1. â—a art 10. Such saith he is the honor immunity of Churches that malefactors flying to them may not bee taken out nor haue any violence offred them This book also is of speciall authoritie dedicated to P. Gregorie the â—4 and by him accepted with special allowance and in a Bull or constitution of his he affirmeth it is a worke seruing greatly for Gods glorie
found them so full of ridiculous absurdities impieties and vntruths that he affirmed him to be a man g Ludouicus Viâ—â—es lib. 2. de Caus. corrupt art de LuÌ„bardica historia of a brazen face and a leaden heart that wrote them Now al these three sorts of bookes are in shew reformed of late but the truth is there is neuer a material vvound healed but rather a number made worse 1. For their Liturgy and seruice either publike or priuate it is coÌ„tained in their books called Missalia Breuiaria Officia Manualia Portiforia and such other all these haue beene reuiewed and as they say corrected since the Councell of Trent h Vide Bullas Pontif. praefixas Missal Breuiareditionis 70. post But let them be examined and compared together I dare say that for one euil taken out there is another put in and tenne stand vnremooued and that both in diuers pictures as also for points of doctrine they are as ill as the former i Compare for this end the Missals breuiaries Manuals Primeri printed before the Councel of TreÌ„t with those printed since at the least 2. Their Ceremonies of state or as they say of deuotion are contained in the bookes called Pontificale Romanum and Ceremoniale Romanum k Adde heereunto also their Processionale Rationale and Sacerdotale Romanum wherin what apish to yes there be what absurdities what superstitions sometimes ridiculous sometimes impious is incredible to them that see it not insomuch as some Papists l Vide Epistolam Alberti Castellani ad Leonem 10. praefiram PoÌ„tâ—fâ— vlt edit Veneâ— yea the later Popes m Vide Bullas praed Clem. 8. haue not spared to confesse that they need great reformation and therefore vndertooke that worke theÌ„selues But if a man did see how they haue amended them they would out of this one if there were no more euidences conclude that Rome is that Babylon that will neuer bee healed for looke into the Pontificale and the Ceremoniale which were reformed and are indeed much altered by the authoritie of Clement the eightth and printed at Rome within these few yeeres and you shall finde some small deformities taken away but many greate enormities suffered to stand some put in that were not that there before n Compare for this end the PoÌ„tificale and Ceremoniale new and old which I will not stand at this time to particularise 40 The 19. wound not healed for al these are as bad still as afore both because the particulars are so manie and also for that seeing the bookes beeing so rare are not for each mans reading it may hap heereafter that the exact comparison of them together the old with the new may be a work of it self not vnworthy of some mens labours 3. * These were read in the Churches when the Scriptures were kept out Their stories or tales are comprised in the bookes called Speculum exemplorum Vitae SanctoruÌ„ LegeÌ„da Festiualia c. These also are lately reformed as they pretend But how If any would know what is done herein take but one exaÌ„ple The Iesuites in the Low countries pretending these Legends or stories needed much reformation tooke the matter vpon themselues because it was of greate waight and consequence and appointed it to some of their societie to be reformed and now of laâ—e they haue published it at Doway some two or three yeeres agoe would make vs beleeue that it is amended in innumerable places o Vide libruÌ„ intitulatum Magnum speculum exemplorum ab innumeris meÌ„dis c. vindicatum per quendam Patrem è societate Iesu per eundem locupletatuÌ„ Duaci anno 1605. But if any man haue lost any time in turning ouer their Legends and perusing the prodigious stories there laid downe let him venture euen a little more and compare this new reformed Speculum exemplorum with the former and if hee finde as impious and ridiculous Legends as improbable and as impossible tales in that as in the other theÌ„ let him make report what good reformers the Iesuites bee and how well the Romish Church is healed in this wound p To this end compare the old Speculum exeÌ„plorum or the Legend with the new Magnum speculuÌ„ exemplorum set out by the lesuites this last yeere The conclusion is that the Missals and Breuiaries though vndertaken by Trent the Pontificall Ceremoniale though vndertaken by the Pope the Legend and Speculum though vndertaken by the Iesuites and all in shew reformed yet stand all at this day as foule and deformed and though some things bee taken out yet all laid together as bad or worse then they were afore These straits of time hinder me from inlarging my selfe any further therfore to conclude and wrap vp all in one generalll exception The twentieth wound THe last point wherewith I will charge the Romish Church and religion is not so fitly to bee called a wound as a leprosie or a generall consumption but all to one end for as it is no difference vpon the matter whether a man bee deepe and desperately wounded or haue a leprosie over all the body or a generall consumption for both are deadly and both incureable so is it in this case wherein the exception I take against them is that their Church State declined long agoe into that general corruption vniuersall pollution in all estates 41 The 20. wound A generall corruption of manners in all estates That the prophanenesse licentiousnesse and sinfulnesse of all sorts of people in that Church both head members is like a spirtuall leprosie without or a generall consumption within threatning ruine to the whole body This point is worthy to bee enlarged but I must deferre it and referre the Reader to the records of antiquity I meane such as be their owne men but hauing some remorse of conscience feare of God did confesse freely and bitterly deplore the miserie that the sinfulnesse of the popish Church and religion would bring vpon all the world Let them read that haue them these bookes named in the margent q Vide Gersonis opera passim Reuelationes Brigittaeâ— Vincentij Ferrariens prognostic PetruÌ„ de Aliaco de reformatione eccl Nicolai de Clemangiis opera in Bibliotheca Patrum editionis primae and those that haue them not it may bee shortly they may haue some helpe therein and then you will graunt with mee that former and better times confessed that which I now laie to their charge I will insist particularly but vpon two the one of so greate antiquitie Poemâ—ta Walteri Mapes Maillardi Menotti Sermones Holcot in Sapient lect 82. passim Onus Ecclesiae passim the other of so greate authority as both are beyond exception Some 400 years ago liued a Monk learned for those times called as Posseuine confesseth r Vide Posseu in Appar sae In apped priori ad tom 1. lit B.
what followed after all this Was there any reformation in the Romish Church were any of the euills and diseases confessed by Adrian redressed I had rather Espencaeus their owne Bishop should tel then I which because he doth very largely I will contract it into a compendium and hope that some will take paines to put all that wise and learned discourse of his into our vulgar tongue the rather for that it containeth much matter of greate moment and yet not vulgarly knowne to this daie Meane time the effect of it is this f Legatur Espencaeus in Comment ad Titum cap. 1. à pag. 65. ad 91. That after all Christendome had complained of the enormous and intolerable grieuances sustained from the Pope and his Court of Rome al which and more the good pope Adrian had confessed but was taken away lest hee had redressed and after at their motion hee had intended a Councell should be called for reformation all this determined by his death His successor Clement the 7. was not so idle to hearken to such toyes nor giue way to such innouations hee would haue no Councell hee saw no cause of reformation But from his successor Paul the 3. plaine necessity did wring out an vnwilling consent and so after many difficulties the Councell of Trent was called wherein first of all this point of reformation was so vrged that a Committee was chosen of nine principall Diuines some of them Cardinalls to consider what reformation was requisite in the Church Who after mature deliberation plainely told the pope that all these euills proceeded from the abuses raigning in the Court of Rome and concluding something for reformation of pluralities one onely abuse the pope did so interpret it and alter it when it came to him as it did no good but hurt He then dying and the Councell being intermitted was set on foot againe by his successor Iulius the 3. who also confessed there were innumerable abuses in administring the Sacraments but when it came to reforme them instead thereof hee suspended the Councell though many Bishops that desired reformation did protest against it affirming confidently that they had not as yet dispatched one of the businesses for which they had assembled but the pope preuailed and so for tenne yeeres it was discontinued And at last being again assembled by Pius the fourth he made shew he would referre the whole matter of reformation to the Fathers of the Councell but when it came to trial it was with a prouiso that First they should not meddle with the Court of Rome Secondly that in their reformation laid vpon other persons and places they should alwaies enact it thus Sauing alwaies holy and vntouched the Authority of the Apostolicall Sea for which their courtesie to him and his seate hee afterward gaue them thanks in an Oraâ—ion in the Consistory at Rome assuring them out it was in the worde of a Pope that he would bee more rigide and seuere in purging his owne Court and house and offices then they would haue beene With these good words the pope dissolued the Councell But froÌ„ that day to this saith this Bishop through these so many yeeres nothing is done nothing is changed nothing is amended in the Church and no maruell saith hee for nothing haue they amended in Rome vnder their owne nose where they might reforme any thing if they had conscience and will to doe it So that now seeing all is finally referred and reserued to the Pope there is saith hee no more hope of anie reformation left nor any thing else remaines but to see one miserie after another fall vpon the Apostolicall seate and the whole Church of Rome to which let all good Christians say Amen These and many more words to this purpose hath this wise and learned Bishop Out of all which I conclude Therefore 30. or 40. yeeres agoe in the daies of Espencaeus the Church of Rome beeing found and confessed to be most fearefully corrupt is not healed noâ— reformed nay that al hope of reformaâ—n is now taken awaie Since which time I shall thanke him that will shewe mee that there hath beene any publike and generall reformation of the notorious abuses in that Church prouided hee prooue it out of as good records For as for the third point I haue vndertaken namely that in steade of beeing healed reformed there haue contrariwise growne vp in the Romish Church more horrible and hainous practises more erroneous impious doctrines then euer before were knowne or heard of and at this day stand maintainedâ— at least vnreproued by their church This I' say I must bee constrained to refer to a peculiar Treatise by it selfe and with as faire euidence as I haue done the contrary Which as I should reioice in my heart once to behold so till then I must needes with griefe of heart conclude that The Romish Church is that Babylon that will not bee healed And wil she not what then remaines but as our text leades vs Let vs forsake her But how not in loue or affection let vs neuer cease to wish to her as to our owne soules nor let vs cease to pray for her publikely and priuately yea let vs blesse her when she curseth vs. But let vs as we haue well begun proceed to separate our selues from her society and empty our Church and kingdome of her and hers And if they say we be schismatiks for separating from her we answere nay she is the schismatike that hath separated herselfe from Christ. Now therefore you honourable Magistrates and Iudges of this nation set your shoulders to the work of your God rouse vp your spirits to execute the good lawes your selues and your forefathers haue enacted our lawes are enow and good enough they want nothing but execution and that belongs to you vnto which dutie wee of the Ministery doe exhort you in the Lord execute our lawes against them yet rather against poperie then the papists remember the blessed promise in the Psalme though it was spoken of literal BabyloÌ„ Psal. 137. 8. 9. it hath a mystical true relation to spirituall Babylon O daughter of Babylon worthy to be destroied happy shall he be that rewardeth thee as thou hast serued vs yea blessed shal he be that taketh thy yong children and dasheth them against the stones Oh pull this blessing on your heads kill her infants that is her errors impieties superstitions blasphemies idolatries equiuocations treasons c. these be her Impes her naturall brood but now they are of more age grown to greatnesse the more daunger is there of them and more cause to kil them which if you doe with diligence discretion you see you draw a blessing from heauen vpon your selues If you doe not you do for a time maintain pricks in your eyes and thornes in your sides and your negligence will prouoke the great iust Lord to take the matteâ— into his owne hands which as hee hath